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The Values of Confucian Benevolence and the Universality of the Confucian Way of Extending Love
GUO Qiyong, CUI Tao
Frontiers of Philosophy in China. 2012, 7 (1): 20-54.
https://doi.org/10.3868/s030-001-012-0002-5
The spirit of Confucianism, which holds benevolence as its core value, has positive significance in the dialogue between civilizations and in the construction of global ethics. The values represented in Confucian benevolence are similar to the values in Christian Charity. Confucian values such as the doctrine of magnanimity, the idea of putting oneself in the place of another, and the Confucian way of extending love and favors, are crucial resources to hold in close connection with the relationship between human beings and nature, individuals and society, self and others, and one and oneself. The Confucian idea of “differentiated love” is a concrete and practical idea, which can be extended to be “universal love.” Furthermore, the Confucian way of extending love can also be interpreted as eco-ethical: On the one hand, Confucianism affirms the intrinsic value of the universe and calls for a universal moral concern for the ecological world; on the other hand, it recognizes a distinction between human beings and the nature, revealing an eco-ethical awareness of distinction and a consciousness of the differentiation between different ethical spheres. In extracting the instrumental value of ecological resources, Confucians never disregard the intrinsic value of animals and plants. Confucianism puts emphasis on subjectivity, especially the subjectivity of morality. Relationships between man and himself, between self and others, however, are inter-subjective. For Confucians, the universe exists and grows in the process of perfecting oneself, others, and the world. Such an understanding is of modern significance for the exchange and dialogue between civilizations, and the growth of personality and the mental regulation of gentleman today.
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On the Academic Differences between Xihe School and Zhusi School
WANG Hongxia
Frontiers of Philosophy in China. 2012, 7 (1): 55-74.
https://doi.org/10.3868/s030-001-012-0003-2
Ever since Han Fei proposed that “Confucianism has divided into eight schools,” the divisions among Confucius’ followers have been a complicated puzzle in Chinese academic history. After the demise of Confucius, two schools, Xihe 西河 School and Zhusi 洙泗 School, founded by Zixia and Zengzi respectively, had the biggest influence. Inheriting and developing Confucianism, these two schools each had their own unique insights. If we compare their thoughts, the development of early Confucianism can be found has two different approaches: (1) Zixia attached great importance to study. He practiced Confucianism by means of learning comprehensively and belonged to the school of knowledge seeking. On the other hand, Zengzi valued one’s perfect inner personality. He paid much more attention to searching inwardly, and honored “morality” at all times. (2) Zixia paid special attention to the ritual system, emphasizing the external ritual specifications of human behavior, and advocating cultivating one’s morality from outside to inside. Zengzi maintained cultivating one’s morality from inside to outside, especially through self- reflection. (3) Zixia emphasized self-cultivating and being harmonious to others, therefore he focused on external achievements, while Zengzi paid more attention to moral integrity. (4) While Zixia rarely discussed filial piety, Zengzi regarded filial piety as the most important virtue. Since filial piety is applicable universally, Zengzi’s philosophy is a filial piety-rooted philosophy. Broadly speaking, Zengzi and Zixia’s main difference lies in their different approaches to learning. Despite these differences, as firm Confucians they are “the same in Dao and different in methods.”
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Wisdom and Knowledge: The Outline of Eastern and Western Aesthetic Spirits?
GUO Zhaodi
Frontiers of Philosophy in China. 2012, 7 (1): 90-111.
https://doi.org/10.3868/s030-001-012-0005-6
Wisdom and knowledge are the basic spirits of Eastern and Western aesthetics. The shortcoming of the aesthetics based on knowledge, i.e., the aesthetics of knowledge, lies in the fact that it clings to the opposing differences between Western- and Eastern-centered theories. These differences include essentialism and anti-essentialism; harmonious and non-harmonious relationships between person, self, nature and society; art or nature as the highest aesthetic realm; metaphysics or psychology as the aesthetic domain; dualism and Advaita; and so on. The aesthetics based on wisdom, namely aesthetics of wisdom, is valuable due to its adopting an impartial attitude toward Eastern and Western aesthetics, essentialism and anti-essentialism, philosophical horizon and psychological horizon, theory of harmony and theory of antagonism, beauty of art and beauty of nature, dualism and Advaita, up to aesthetics of knowledge and aesthetics of wisdom. Contrasted with this understanding of the aesthetics of knowledge, non-dualism and non-Advaita are the soul of the spirit of the aesthetics of wisdom.
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